THis Psalm is a good Magistrates Di­rectory, because it is the Copy of that Kings heart, who was a man after Gods own heart. David, at the time of the writing hereof, is by most sound Inter­preters supposed to have been in that Morning-Twilight [Page 2] of Royalty, a midling condition be­tween a King and no King, which you have de­scribed, 2 Sam. 2, and 3 Chapters. Ishobsheth the son and heir of Saul, the late King, was yet strugling for ten parts in twelve of the whole Kingdome. 'Twas an hot dispute of two years continuance. But at last, Davids house grows stronger and stronger, and Ishbosheths weaker and weaker, chap. 3. 1. This day-star of approaching Royalty, being thus got above the Horizon, and fore-telling the nearness of the Sun to dispel the mists of his long doubts and fears, (it is suppo­sed) sets Davids harp and heart in tune; and thereupon he takes occasion to testifie his thank­fulness in this [...], or triumphant thankful Ode. His thankfulness is partly Verbal, in the acknowledgement of Gods faithfulness, in so near an issue of an expected mercy, (for this he means by the nearness of Gods name, v. 1.) and of his Soveraign Power and Justice, in the way wherein he accomplished it, v. 7, 8, 9. And partly Real, in the resolvedness of his heart, to repair the breaches and ruines of Sauls dissolute Government. The whole State, both Ecclesiasti­cal [...] Dissolutus liquefa­ctus fuit. and Civil, was like a melted Vessel, run into a lump of confusion and disorder, (for that is the Original emphasis of that phrase, The earth and all the inhabitants thereof are dissolved, v. 3. And there was no hope that ever it would be a Vessel for honour or use any more, except a skilful Founder undertook to new cast it. Such an one was David, and that he might give assurance of his undertaking, he before-hand declares the mould or model unto which he will reduce it.

1. He will first cement the broken pieces of the old frames, viz. Religion, Law, and Justice, which are the pillars of all Government.

2. He will secure those pillars from the inso­lent petulancy of bold and presumptuous offen­ders, by a severe execution of the utmost severity and rigour of divine and humane Laws upon them. And both these he will do upon the con­sideration of his conscientious obligation there­unto; and that upon this account, because all his power is confessedly subordinate to Gods, which is the sum of my Text, and the following verse.

I will say (for so I read it with Paraeus and Mu­sculus) unto the fools, deal not so foolishly, &c.

For promotion cometh, &c.

In which words you have two general parts:

1. Davids resolution of reformation, I will say, &c.

2 The reason of that resolution. For promotion, &c In the first of these you may further observe,

1. The subjects of it, Fools, (that is, bad men, but such whose sins are only prejudicial to them­selves) [...] boasting fools; [...] trouble­some fools. & wicked men, such who by reason of long remisseness of Civil Government, during the unquiet & turbulent reign of Saul, were grown to a great height of presumption & violence, da­ring all Laws both divine & human out of coun­tenance, which he expresseth by two phrases, spea­king with a stiffe neck, and lifting up the horn, Metaphors taken from unbroken Colts, or wild Bulls, who are altogether impatient of the bridle or the yoke. Sons of Belial indeed, if the received [...] cui non est jugum. Etymology of that word hold water. These are the persons that David intends to deal withal in this resolved reformation.

2. The nature of it, and that is by way of re­straint upon their unruly lusts: for this saying im­plies doing. De merit â vindictà & e [...]ercione intelli­gendum Musculus. est, one sayes; Cohibebo (sayes another) pe­tulantes regni & ecolesiae porturbatores, zealous and resolute Authority useth not to speak vain words. This saying is like that Psal. 2. 5. where God is said to speak to such another generation of wild Beasts, but how? so, as to vex them in his sore displeasure. So here, I will say to the fools, &c. is as much, as I will by wholesome Laws, and a zealous executi­on of them, either amend their persons, or (at least) restrain their lusts, If they will deal foolishly, they shall not deal so foolishly, and if they will wear horns still, yet they shall not lift the horn on high.

2. The second general part may look two wayes:

1. Either as a reason prevailing with David thus to put forth his power to curb the insolen­cies of wicked men. For promotion (i. e. my pro­motion, by which I am advanced to the succession of Sauls Throne) cometh, &c.

2. Or as a lesson which he would by just se­verity teach them, who had sinned themselves into a near affinity to Atheism, by so long and uncontrolled a liberty of lust, and insolencies. Just severity in Deputy gods may teach men so much Religion, as, that there is a God that judgeth the earth. But I rather look upon it as a motive to David himself. And then the Argument runs thus: I was awhile since a poor Shepherds boy, and I am now advanced to the potentia proxima of an absolute Royalty. Therefore it concerns [Page 5] me gratefully to acknowledge, and zealously to act for him that advanced me, and (seeing pro­motion comes not from the East, &c. But God is the Judge, &c.) I will answer his ends in my advancement.

This part hath two branches:

1. A negation of power in any creature to give, or take away honour and power. Though all assistance from all quarters of the world should concenter their endeavours for one mans exalta­tion, they could not do it, if God will pull him down; and è contra, Though the whole posse of the Creation, were raised to pull a man down, yet if God say nay, their endeavours shall be suc­cesseless. David here takes his expressions from the Topography of the land of Palestine, and ex­presseth East and West distinctly, but includes North and South, both under the expression of midbar, the Desart, that Country being on both North and South sides bounded with waste lands of that denomination. Whence your Margin reads it Desart, and your English Meter, forsaken wildernesse.

2. An assertion of that power and prerogative in God alone. He is Judge, i. e. absolute, and indepen­dent, inso much that he is no way taxable, though he puts in and puts out, lifts up, and pulls down according to his own good pleasure; And yet proceeds in a way of regular justice in this case of male-administration. As a Judge.

Thus you see I have done this part of my task, i. e. taken to pieces this excellent watch, and shewed you the wheels, and the spring, Davids re­formation, and the impulsive cause of it. But the [Page 6] harder part of my business is yet to come, viz. to put it together again, that you may take directi­on from its hand in the business of so solemn a convention, as is that which hath brought you hither this day.

I know the spring-wheel should first be taken in hand, as the foundation must be laid before the building, in an exact order of nature. But the order I shall proceed by is Theological, and therefore I shall first begin with the Balance, Da­vids resolution of a just reformation, and then annex the reason at the last, to set it a going.

And first and foremost we will consider,

The subjects of this reformation. I said unto the fools, and to the wicked. Such then David found, even among the great ones, when he came to the Kingdom; he found beasts, and those armed with power, horned beasts: And such there will be every where, let the Laws be but a while silenced, and the Magistrate, either sleep, or connive, or both. Observe,

Evils not suppressed, will be spreading Evils. The case of such a Common-wealth will quickly be like the field of the sluggard, described Prov. 24. 31. all grown over with thorns, and nettles will cover the face thereof, (for ill weeds grow apace) and the wall of order and discipline will quite be broken down. There had need be diligent weeders to keep the field of a Common-wealth from being overspread. They had need be good hedges, that must keep in such unruly beasts, as my Text speaks of. Qui non probibet peccare, cùm possit, ju­bet. If there be none to forbid the fools to deal foo­lishly, there need be none to bid them do so; he [Page 7] bids them, that, when he can, doth not forbid them. Men (in a spiritual sense) are all natural fools, folly is bound up in the heart of a child, Prov. 22. and they need not be taught that trade; if they be but permitted to set up for themselves, he had need be a wiser man then ordinary that shall keep them within any bounds of reason or con­science; for, observe again,

Wickedness tolerated will grow insolent. Such fools, if the rod of correction do not discipline them, will know no difference, between simple folly and down-right madness. The Asses colt will turn his ears into horns, and grow horn-mad, and push against all those that shall endeavour to bring him under the yoke. Sin and Errour lose nothing by indulgence. If a logge be King, the frogs will quickly be presumptuously petulant, and in­sult over its sluggishnesse. A Magistrate couchant will quickly make offenders rampant. We use to say, when an horse runs away with a young ri­der, he knows who is upon the back of him. The weakness or unskilfulness of the hand that ma­nageth him, is a provocation to him to attempt the casting off his burthen. There is nothing which is more intolerable then a servant when he reigns, if Solomon may be believed, Prov. 30. 22. When those base lusts of men that under restraint seemed very submiss, are once let at liberty, they will rage the more intolerably; and much, out of anger they have been bridled.

Two things there were in Sauls Government, and the interval of Davids, that exposed the Land to these wild beasts, and their insolencies, which among the rest of the causes are (like Saul [Page 8] himself, among the people) higher by the shoul­ders.

1. A perpetual Militia. Wars, Forain and Ci­vil, defensive and offensive. And those (though never so necessary) like ill Physick, breed more ill humors, then they purge out. All Civil Autho­rity must be silent, while the ratling of Arms drowns their voice; and the sword of the Law must submit to the Law of the sword. Thence the Souldiers in Plutarch wondered that any one should read Law to them that wrot it by their side, [...]; Plut. in Pompeio. War (in a sort) necessitates irregularities, not only against Civil, but even Military Laws. Mar­tial Law, saith one, is as great a Soloecisme, as Modern Policy. Martial peace.

Thence, when God threatneth war to his peo­ple, he tells them, that Military Insolency shall cast contempt upon Civil Magistracy, they shall smite the Judge of Israel with a rod upon the cheeks, Micah 5. 1. And when he cals for that Judgment upon a people, he is said to invite the beasts of the field to devour, Isa. 56. 9. There is a kind of custo­mary fetity bred in the minds of men, by constant and familiar converse with instruments of death and violence, which will not easily be charmed into a peaceable submission to civil restraints, though the most discreet Magistrate charm never so wisely. Far be it from me, to asperse the persons of any of that profession among us. I can truly say of divers of them, what Tertullus said flat­teringly, concerning Felix the Governour of Judea, by them we enjoy great quietness, which we cannot but accept alwayes, and in all places with [Page 9] much thankefulness, Act. 24. 2, 3. But I speak of the influences of that profession upon the generality of those that professe it, and the people living under the exercise of it. Militaribus animis, (says Salust) adbibenda fomenta ut pacim ferre veline. I dare say, your Lordships experience can testifie, that most of those that make a trade of the high­way, are the reliques of routed and disbanded Forces, (who like the unjust Steward) cannot dig, and to beg are oshamed, and therefore follow that trade.

2. The maintaining of a faction opposite to the faithful Prophets and Priests of the Lord. Samuel for many years before Sauls death was laid aside, as a man of too rigid a spirit for Sauls designs; and Abimelech and the Priests were looked upon as confederate with David, and upon the infor­mation of a treacherous Doeg, murthered upon suspicion thereof. And no wonder, if they that are grown so bold, as to trample upon the Em­bassadours of God, make as bold with the Laws and Ordinances of man. I am sure, in Gods just judgment, Civil confusions have used to accom­pany Church confusions; when Judah in Abijabs time was without a teaching Priest, they were also without peace, they went in and out of their own houses with hazard of their lives, 2 Chron. 15. 3. I am glad, we of this Nation are at last grown so wise as to see that Church-Levelling needs no­thing but a power to its will to introduce State-Levelling too; and that the Honourable Robes of Magistracy and Law are at the barre of many mens ignorant and sottish fury, no less guilty of Antic bristianism, then the contemptible black coats [Page 10] of the Ministry of the Gospel. Assure your selves, My Lord, and you of the worshipful Bench, that 'tis only the awe of Conscience that subdues the fury, and rage of mens lusts; your Provisions of Law are a lower bank, which these violent wayes will quickly break over, when once they swell above those sacred main banks of Religious Principles and Institutions. Let Magistrates main­tain Gods Ordinances, God will theirs.

In this case David found the Kingdom, a kind of wilderness of wild beasts. And therefore we need not wonder at his resolution of a severe re­formation, of setting the nets and toils of good Laws to take them, (my next head which now comes to hand.)

I will say unto the fools, &c. Observe,

Insolent offenders must be curbed with a resolute seve­rity. All diseases (say Physitians of greatest note) are cured by contraries. And (by consequence) the diseases of the body Politick occasioned by remissness require more rough and churlish Phy­sick to remove them. Ne corporis quidem morbos, veteres, & diu auctos nisi per dura & aspera coerceas: corruptus, & corrumpens, aeger & flagrans animus haud levioribus remediis restinguendus est quàm libidinibus ardescit, sayes Tacitus. Stiffe-necked Colts will not be managed with a slack rein. Let David come to the Throne with never so much resolution, yet he will find enough to do when he comes to act that resolution. He will find cause to complain that the sons of Zerviah are too strong for him, 2 Sam. 3. 39. Wherefore he is fain to die in their debt, and to leave it upon his son Solomon to discharge, 1 Kings 2. 5. And when he goes [Page 11] out of the world his last words back his first re­solution, 2 Sam. 23. 6, 7. But the sons of Belial. &c.

In such cases, a Magistrate had need to sharpen the sword of Justice with the file of resolution; Fiat justitia, ruat coelum. Come what will, or can come, he must be armed against it with a fixed purpose of getting the enemies ground, or dying upon his own: of gaining the horse, or losing the saddle, sawing off the horns of these wilde beasts, or being gored by them. He must resolve to be the Champion of Justice whiles he can, and when he can no longer be so, he must become her Martyr.

A Judges heart and his robes must be both dyed in grain, else the colour of the one, and the courage of the other will quickly fade. Good Ministers should have the Motto of Aarons Miter written upon their fore-heads, Holiness to the Lord; and Magistrates should have written upon their hearts, what Moses had on his, Resolution for the Lord. This alone will fortifie a man against all mollifying considerations. Thus the Sons of Le­vi came armed to execute the vengeance of the Lord against Idolaters, Deut. 33. 9. compared with Exod. 32. 26, 27, 28. But when doth David resolve to put these resolves in execution? Even as soon as the reins of government are put into his hand. As soon as he receives the Congregation, v. 2. And lest we should think this was the issue of some hasty thoughts, which upon better advice he would see cause not to stand to; you shall hear him back it in another Psalm, I will early destroy all the wicked of the Land, Psa. 101. ult. Observe, (from the time)

That Magistrates reforming resolutions must be speedily and effectually prosecuted. For,

1. Good resolutions will cool again, when they are off from the fire of a present good mood, if they be not speedily put in execution.

2. Delays in this case are dangerous; when the fire once gets to the house top, the least delay will quickly render it unquenchable. If a small Army be suffered to entrench, and victual themselves, a great strength will have enough to do to con­quer them.

If the Sea break in upon a Land, it may be at the first a little labour will repair the bank; but if it be neglected but a few dayes, all the Country cannot turn it out again.

Novi ego quod primo fuerat medicabile vnlnus.

Neglectum longae damna tulisse morae.

Wickedness will spread as a Gangrene, (and e­specially 2 Tim, 2. 17. that which the Apostle speaks of in that place, Heresie) and toleration makes it incurable.

3. Opportunities and seasons of doing good, are not in our hands, but Gods. This is the ground of that advice of Mordecai to Hester, Who knoweth but that thou art come to the Kingdom for such a time as this? Hester 4. 13.

And this leads me to the second general part of my Text, the ground of Davids resolution, [For promotion cometh neither from the East, &c.]

Which words are an universal negation of crea­ture-power in the managery of State-affaires, further then Gods Providence co-operates with it. Men are apt to expect advancement from second causes. Politicians use to have their Engines at work in all Quarters. Such correspondencies in [Page 13] the East, and such in the West, &c. And they are apt to conclude, if but such or such a designtake (one of many) that makes for their advantage. And when their plots are spoiled in one part, yet they maintain hope from another quarter of the world. And indeed, This is the spring of all manner of irregular compliances, with those from whom we expect furtherance in our designs, that we look upon them, as our advancers. Thence (saith Solomon) many seek the Rulers favour, Prov. 29. 26. and that with sordid and horrid en­croachments upon the principles of ingenuity and conscience, licking up the very spittle of great ones, (as is reported of Dyonisius his flat­terers) and conforming to their very vices and imperfections, as is reported of Alexanders cour­tiers, that imitated his wry neck.

And in the last Kings reign, in the encroach­ments upon the publique liberty by Ship-money and Monopolies, His Judges, (all but one or two that went with honour to their graves) perswa­ded him 'twas Law, and his Divines 'twas Con­science. As if they had both been of the mind of Cambyses his Councellors, who advising with them in a case of incestuous marriage, they told him all the Statute Law of the Land was against him; but there was another Law, that the King might do what he would.

Now the ready way to keep men from irregular courses for advancement, is to perswade them, (O that God would do it) that vain is the help of man. Trust not in Princes, nor in the son of man, (saith David) in whom there is no help, Psal. 146. 3.

And, Cursed be he that maketh flesh his arm, and [Page 14] whose heart departeth from the Lord. Creature-con­fidence is the mother of Apostasie, and defeat­ment, Jer. 17. 5, 6.

But where then is the spring of preferment? And from what Fountain doth it flow? The last part of my Text tells you, God is the Judge, he putteth down one, and setteth up another. Of which in a few words, and then I shall dismiss you with a word or two by way of application to the present occasion. Observe hence,

All the Translations of Civil power in the world, are the effects of a Divine, and that, a just Providence. God works these changes, and that as a Judge, in a judicial way.

There is nothing in the world of more com­mon observation, and less solemn and sanctified meditation, then the various turnings of the wheel of Providence. One while, a David taken from the Sheep-coat, from following the Ews great Psal. 78. 71. with young, and advanced (in Homers phrase) [...], to be a Shepherd of men, his Sheep­hook changed into a Scepter, and his seat of turf to a Royal throne. A Joseph from an imprisoned slave, to a Royal Favorite. A Gideon, from a thre­shing Jud. 6. 11 floor, raised to be a Saviour of Israel, and his threshing instrument of wood, changed into one Isa. 41. 15. of iron, to thresh the mountains, as God himself phraseth it. Hester a poor captive maid, advanced to a royal bed, Hest. 2. 6, 17. And in prophane stories, a Dictator from the Plough, and an Em­perour from the hog-trough, a third from keep­ing the Cowes, &c. And our Hen. the 8. took his two great favourites, the one from the Slaughter­house, and the other from the Forge.

On the other side, Adonibezek a mighty Prince, Jud. 1. 7. Dan. 4. 28. made Fellow-Commoner with the Dogs; and Nebusbadnezzar, a mightly Conquerour, and one that lifted his horn to a great height, turned a grazing with the Oxen; and Herod in his most sumptuous apparel, and amidst the shouts and ac­clamations of his people, reduced from a concei­ted God, to be the most loathsome of men; a li­ving Acts 12. 23. carrion, arrested by the vilest of creatures, upon the suit of his affronted Creator. A great Haman feasted with the King one day, and made a feast for Crowes the next, Hest. 7. 10.

And in humane stories, who knows not that Bajazet. one of the greatest Commanders in the world, was carried about in an Iron-grate, to be a foot­stool to an insulting Conquerour? That Belisari­us the famousest General that the later Age of the Roman Empire knew, and in greatest favour with Justinian his Prince, was reduced to that want, that he was fain to beg for his living, Date obolum Belisario. This is commonly the lot of great Favourites, Fatum potentiae rarò sempiternae, (sayes Tacitus) quippe satias capit aut illos cùm om­nia tribuerunt, aut hos cùm nihil reliquum est quod cupiant. The common fate of worldly preser­ment, that it seldome lasts, Princes being either cloy'd with giving their favours, or subjects with receiving them, when they have no more to give, nor these to receive.

And in our dayes, these changes and revoluti­ons of the wheel of Providence have been ordi­nary.

We have seen in one Royal Family, (and that one of the most eminent in these parts of the [Page 18] world) a great and puissant Monarch, in the face of the Sun, at noon-day, at the gate of his own Palace, in the most populous City of these three Nations, in the midst of thousands of his passi­onate well-wishers, and zealous partizans, lay­ing his head upon a fatal block; three Queens of his line and alliance, reduced to the Contributi­on of Foraigners, for a mean subsistence; and a numerous issue of the same family, crushed un­der the same wheel of Providence, in whom not many years since these Nations rejoyced, as the budding hopes of an uninterrupted succession.

We have seen a Parliament, the darling of the people, sitting under the protection of a perpe­tual Act, crumbled into piecet, and at last wholly dissolved with the crucifige of that very people, that a few years since cryed Hosanna, and pro­strated their very hearts at their seet, to pave them a triumphant entrance into that trust they had elected them unto.

We have seen a formidable Meteor of Policy lately elevated to a great height of confidence and presumption, lifting up the horn on high, or (as a Learned Jew reads the words) against the high God, and speaking with a stiffe neck, caught R. Imma­nuel. like Abrahams Ram, by the horns in a bush, and made a just sacrifice to the scorn and contempt of all men; and their Arm withered in the very act, for stretching them out against the Prophets of the Lord.

In a word, such changes of publique affairs, as if the starres, or those that pretend to great fa­miliarity with them, had been but ordinary Pro­phets, they could not have overseen, without an [Page 19] inexcusable neglect. Such wonderful, and mo­mentous Providences as all Europe is concerned in, should not in my judgement have been omit­ted among our Calculators, (who are at leisure to take abundant notice of (that farre more in­considerable thing) the Clergy) except possibly they calculated the Common-wealths Nativity upon black Munday, when they had not light * The day of the great Eclipse 1652. concer­ning which our Star­gazers progno­sticated such mō ­strous darkness but were confuted by the event. Acts 1. 7. enough to erect their Scheme. However at the present, let them passe with this mcmento, that it is not for vain man, to know the times and seasons, which the Father hath kept in his own power; and that undoubtedly, God Almighty is better able to keep his own counsel, then to acquaint the Starres with such affairs, or at least their Secreta­ries, who make a livelihood of blabbing all that they know, and more too. But (to leave this di­gression.)

This is that great Truth, which Scripture so much inculcates upon men, that (it seems) are very slow of heart to beleeve it. How often doth God tell us this truth, in various forms of ex­pressions? That be raiseth the poor out of the dust, and lifteth the needy from the dunghil, that he may set him with Princes, Psal. 113. 7. That he poureth contempt upon Princes, and maketh them to wander in the wildernesse, whiles (on the other side) he setteth the poor on high, Psal. 107. 41, 42. that he raiseth the beggar from the dunghill, and maketh him to inherit the Crown of glory, because the pillars of the earth are his, 1 Sam. 2. 7, 8. that he cuts off the spirit of Princes, and is terrible to all the Kings of the earth, Psal. 76. 12.

Insomuch, that it seems wonderful to me, [Page 18] that (after so much clear conviction, both from Scripture and experience) the lustre of present greatness should usually so blinde the eyes of great ones, and flatter them with a perswasion of immunity from these changes, as it doth. That their inward thought should still be, (that which this Psalmist notes, as a great folly, That their houses shall continue for ever, and their dwelling pla­ces to all generations, Psal. 49. 11. That they con­ceit their mountain to be so strong that they shall never be moved, Psal. 30. 67.

That when men cast about all manner of ways for advancement, they should not so much as think of God; nay, that they should entertain an Atheistical conceit, that a conscientious wal­king with God, is the only way to spoil their preferment. (As if indeed that which Balak told Balaam, who was a little too nice for his design, were true, that the Lord keeps men from honour.) Num. 24. 11. That he that wil be great, must have a conscience as large as his designs, lest being too straight­laced, it cause miscarriage. That seeming good should be accounted a more ready road to great­ness, then being so. Surely, did men believe God to be the Soveraign Disposer of all preferments, they would in reason be able to conclude, that he would advance his own servants rather then others, if advancement be good for them. But because men do not cordially believe this Truth, therefore they neglect him, and prostitute their consciences to the base lusts of others. Insomuch that a man would think, when he reads the sto­ries of some great Politicians lives, that the Devil and they had struck a bargain upon the [Page 19] terms which our Saviour refused. Luke 4. 6. All this power will I give thee, and the glory of these Kingdoms, for that is delivered to me, and to whomso­ever I will, I give it. If therefore thou wilt worship me, all shall be thine. Or, that they had been bred with that great French Courtier, that chose a part in Paris, before a part in Paradise. Or, Last­ly, that they had learned those Heathen Poli­ticks of ‘Flectere si nequeo superos Acberonta movebo; Virg.’ And,

How much better were it for men to keep Gods high way to greatness, which though it may seem the farther way about to them that are in haste, yet (considering, that he that maketh haste to be rich cannot be innocent, as Solomon sayes, Prov: 28. 20. and that they that purchase the whole world with the losse of their own souls, get nothing, when a dying conscience casts up their accounts, Matth. 16. 26.) it is the nearer way by farre; Especially when we have Gods solemn engagement for it, that those that honour him, he will honour, and they that despise him shall be sleightly esteemed, 1 Sam. 2. 30.

Lastly, (considering this great Truth) I can­not but wonder at the spirit that those men are of, who in such changes, as fall out against the grain of their expectations, carry themselves, ra­ther like Atheists then Christians under them.

1. Sometimes in a pet at God himself, throw­ing off that mask of Religion, which they had hoped might have advantaged them; and because [Page 22] this evil is from the Lord, they are resolved to wait upon him no longer, like that wicked Prince, who is branded upon record for that ungodly reso­lution, 2 Kings 6. 33. How many have all Ages of the Church known, who because they could not obtain their designed greatness, by profession of Orthodoxy and Piety, have attempted to re­cover it by Apostacy and Persecution?

2. And sometimes in a furious and Diaboli­cal rage, fuming and foaming against the Instru­ments causing or occasioning them. How famili­ar a thing hath it been with our deboist gallan­try in these late years, to drink healths to the confusion of this party, and that party, to curse, and devote to the Devil such and such men, as the Authors or Promoters of those events, they storm at?

Not considering, that (as we say) the Fox never fares better then when he is oursed: nor, that the worst of men, in the worst actions, do but Mid­wife Gods secret intendments, that the crucify­ing of the Lord of glory, was indeed the pre-deter­mined counsel of God, Act. 4. 28. though the fin of that wicked act were the guilt of those that acted therein: nor that their own sins impower those instruments, that thus thwart their designs; and that when God makes such changes, he doth it as a Judge, for the just punishment of those whom he afflicts thereby. Which opens a door to the last branch of this last part of the Text, ‘God is the Judge.’ Whence observe,

The greatest changes in the world are judicial acts of Gods Providence. Not meer acts of Soveraignty, in [Page 23] which God acts by Prerogative, although it be his Prerogative sometimes so to act. Whence (although God use arguments from this Prero­gative, to silence our cavils, in those great diffe­rences which he makes between one man and another; especially in relation to salvation and damnation, wherein the Apostles answer hath hitherto among serious and solid Christians, been judged satisfactory. Hath not the Potter power over the clay, &c. Rom. 9. 12. Nay, and even in State­changes, he makes use of the same similitude, Jer. 16. 8. Yet,) he hath a rule of justice which he commonly walks by; not only that secret will of his which makes things just, because he wills them; but also that revealed Law of righteousness, which he hath laid down in his Word. So that it may be truly said, (as to us and our demerits) that no man loseth honour or estate, but he that first forfeits it. If God cast out the Canaanites, & bring Israel in to tread upon the necks of their Gen. 15. 16. Kings, it is when their iniquities are full; and if God reject Saul, it is because he rejects God first; 1 Sam. 15. 26. and if he make the sons of Eli vile, it is because they made themselves vile, and made his sacrifice to 1 Sam. 3. 13. be abhorred. And even Job himself (though he were a singular example, and his abasement was rather a design to do him good, then a punish­ment for any notorious evil, yet) dares not plead his own innocency, except in the particulars which his friends charged him withal, injustice and hypocrisie, Job 9. 14, 15.

But the causes of such Judgements are not al­ways discernable to others, no, nor (it may be) to the men themselves, that are the subjects of them, [Page 22] (though godly,) and therefore (even as Job him­self) it was good counsel that he should say to the Lord, Shew me wherefore thou contendest with me Job 10. 2. and, If I have done iniquity, I will do so no more, Job 34. 31, 32.

Sometimes, they are the sins of the first Foun­ders of a Family that entail forfeitures upon their posterity: As in the case of Jebu, who doing Gods work with a spirit of private revenge, cuts off the succession from his line after four genera­tions, 2 Kings 10. 30. Hos. 1. 4.

And in the case of Ishbosheth, whose Title to the Crown of Israel Saul forfeited, it may be before he was born, at least before he possessed it.

Sometimes the sins of an immediate parent, and he godly too, as in the case of Eli and his posterity, may entail an affliction. So in the case of Solomon and his posterity, the Kings of Ju­dah. 1 Kings 11. 31. Rehoboam lost ten Tribes for his Fathers sinne.

Sometimes it is for the sins of the people upon whom such changes have an influence. As when God saith in Hos. 13. 11. I have given them Kings in mine anger, and have taken them away in my wrath. See also Isa. 3. 1, 2, 3, 4.

And (in my judgement) this very considerati­on should move all persons under any employ­ment, to lay out their utmost interests and abili­ties for God. The Wheel of Providence is perpe­tually turning, the highest spokes will quickly be lower. He that put down some for male-ad­ministration, will (as he can) put down you, if you administer the affairs you are intrusted with all as they did.

Surely David had often such thoughts. If Saul were cast off, because he spared where God bade him strike, because he permitted wickedness to range unbridled over the Nation, and to lift up the horn on high, God will lay me aside too, if I follow his steps. Therefore I will say, &c.

It is that that concerns most of us seriously to consider.

As for the Ministry, God hath poured con­tempt upon them in an abundant measure; and truly, considering what a company of ignorant, sordid, sottish, lazy, Popish fellows, walk up and down in the garb of that profession, I wonder that errour, and sacriledge, have proceeded no farther against them, then they have. Can any expect, but God should forsake his Sanctuary, when the Priests make his sacrifices to be ab­horred?

For my part, I am as zealous for the Calling and Maintenance of the Ministery of England, as any that hears me can be. But I desire those of my brethren here present this day, to be perswaded, that whatever contempt hath been or may be poured upon that reverend Calling, some of their owne profession have occasionally been guilty of.

And, as for the Gentry, I beleeve there is scarce a Noble Family in the whole Nation at this time, but God hath during these last troubles, brought under some disparagement, or diminu­tion, or both.

For my part, I can say from my heart, that I have not a levelling spirit, and I think it a sad Judgement to a people, when they that were [Page 22] [...] [Page 23] [...] [Page 26] brought up in scarlet imbrace dungbils; Lam. 4. 5. God preserve civil distinctions in England.

But, O that God would give them hearts to consider the justice of his proceedings, in the se­verity of his dealing with them, and to examine themselves conceruing the cause of it. Shall I help you a little to finde it out? Look upon the great Charter, the Scripture-Patent, by which (as to God) all men hold their honours, 1 Sam. 2. 30. Have you not dishonoured God the more, for the power he hath given you above others? God hath brought Nobility and Gentry low in England, and if they walk in the sinnes of their Families, which commonly have been, and yet are in most places, (a few only excepted) pride, wantonnesse, drunkennesse, swearing, gaming, and all manner of debauchery; oppressing their poor neighbors, and Tenants, Simoniacal and Sacrilegious encroach­ment upon Church-maintenance, joyned with con­tempt of God, his Ministers, and Ordinances, let them be assured God will bring them lower; he will reverse their Eschucheons, breake their swords, and cut off their spurres, and bring such a rot into their families, that their dwelling places shall know them no more.

Your hearts are ready to say (I know) as they did, when Christ told them God would take a­way his Vineyard from them, and let it out to other Luk. 20. 16. husbandmen. God forbid. And for my part, I heartily joyn with you in that prayer, so Gods Honour and his Truth may be saved; otherwise, let all the Titles in the world go for me. Better the pride of mans glory should be stained, then God any way disparaged. For a remedy of these [Page 27] evils, I beseech you, (Sirs) let my counsel be ac­cepted of you. For Gods sake, and your own, and your posterities sake, Get the true knowledge and the fear of God into your Families; do not maintaine a company of Ruffians, Drunkards, Swearers, and unclean wretches, in your Livery; use them to Reading, Prayer, Repetition of Sermons, those contemned exerci­ses of true and real godlinesse; ride abroad, and en­courage honest Lectures, and bring your Tenants in by your example, who seldome goe to Heaven or Hell, but as their Landlords lead them. Get Bibles and Cate­chismes, and Books of Practical Divinity, as Perkins, Preston, Reynolds, Sibs, Bolton, Greenham, &c. into your houses, in stead of Cards and Dice, and Tables; restore (if it be to be known) what sacrile­gious bits any of your Ancestours have devoured; give more to a godly Minister to maintain him, then to a drunken Huntsman or Falconer; let not the Gospel be cheaper to you then your pleasures. Think not less Reli­gion will carry a Gentleman to Heaven, then a poore labourer. Nay, I tell you he had need of more, if Christ may be believed, Mat. 19. 24.

If I am plainer with you then you desire, I pray forgive me this wrong, seeing I do it for your good.

My Apology for it is that of Salust, when he hadript open the vices of his times, Bonum nulla oratio laedere potest; quippe vera, necesse est bene prae­dicet, Salust. Bell. Jugurth. falsam illius vita moresque facile superant.

And now the Publique solemnity of this dayes meeting, calls for some particular addresses to those for whose sake I was called hither. And they shall be very brief, because I am loath to be your hinderance from your publick businesses.

And first of all, my businesse is to you, My Judge Atkins: Lord, concerning whom, though I am a stranger to your face and acquaintance, yet the reputation you have among good men, where you are most known, emboldens me to say as the Apostle Paul in another case concerning the Coriuthians, that your forwardnesse of minde is such, that it is some­thing superfluous for me to exhort you: and let 2 Cor. 9. 1. me adde (from him also) thus much, that I hope you will shew the proofe of your love to Religion and Justice, and of our boasting on your behalfe. 2 Cor. 8. ult. Onely I beseech you to give me leave faithfully to represent to you the state of the County you have now to doe withall, that so your forward minde may have sufficient matter to worke up­on.

And first of all, (my Lord) as to Religion, I know not what we are; I am sure very few of us are what we should bee. But for this little Town, where your present imployment lies: I speake my thoughts freely, without spleen, or passion, that I verily perswade my selfe, if all Augustines, and Epiphanius's Catalogues of Heresies were lost, and all other ancient and moderne Records in that kinde, yet it were no hard matter to restore them with considerable enlargements from hence. We have Anabaptisme, Familisme, Socinianisme, Pe­lagianisme, Raunting, (and what not?) and the Devil is served in Heterodoxe Assemblies as fre­quentlyas God in ours. Con­cerning whom there will ere long be a publique account given upon the evidence of snndry Oaths, as to both parts of this Charge, and that in print by a faithfull hand. There is one of the most eminent Church-Livings in this County pos­sessed by a blasphemer; and one in whose house, I beleeve some here can testifie, the Devil is visibly as familiar, as any one of the family. And shall [Page 27] tne horns of these beasts never be pared off by the Civill Magistrate? My Lord, I beseech you act, (I know you will) to the uttermost of your power to restraine these unruly beasts, and where you want power, represent that want to those that can bestow it and I hope by this time they see need enough to do so themselves.

As for Civill Affaires, we have (blessed bee God) some among us, that would be zealous and faithfull in the Offices they are intrusted withal, if they might be borne out in so doing. Wee had the last yeare a few active Officers, and no lesse then three or foure vexatious suits, and some of them (it may be) may come before your Lordship this Assises, commenced against them by notori­ous offenders, for pretended irregularity in some circumstances.

My Lord, you have one suite before you (at the least) from the issue whereof the whole County will collect whether they may dare to doe Ju­stice, or no. Surely, if Humane Law-givers bee like the Divine, no man should bee puni­shed for too much zeale in the execution of the Law.

My Lord, Drunkennesse is growne more im­pudent 1. Thess. 5. 7. among us, then it was in Saint Pauls time. And our Officers dare not meddle with a Gentleman Drunkard, for feare of an Action of Battery.

And for Sabbath-breakers; would God we had Magistrates among us of Nebemiabs temper, that would contend with them, & lay bands upon them too. I am in hope, a word from your Lordship Neh. 13. 11, 17, 25 would doe much towards the execution of those [Page 28] Acts and Ordinances that concern that businesse. Here be insolent Robbers about the Countrey, almost every where; scarce a Gentlemans, or other able mans house round about this Town, but hath been assaulted, or threatned at least, and ('tis said) there is a Corporation of them. I hope Justice will make some of them free of the Hang-mans Corporation, for a terror to o­thers.

As for you Gentlemen, that are of the Com­mission of the peace, I doe somewhat please my selfe, that I can now call the most of you confi­dently by that name. We were like to have had (not long since) a Linsey-wolsey Heterogeneous Beneh, such as the Medley. Constitiution of those times would allow. And indeed it was not to be expected, but that those that endeavoured the extrination of the Ministery to set up Jeroboams Priests, should discard the Gentry, and fill their seats with John of Leydons Dukes, both of the same stuffe, the meanest of the people.

(Though I would not hereby disparage those whose knowne worth makes them esteemed in the Countrey, who have the thing which first gave Nobility; and are as fit to begin a line of Honour to be continued to their posterity, as those from whom our present Gentry descend. But I conceive, that such mixtures, except very sparingly made, and that upon weighty conside­rations, much prejudice the esteeme of Authority to the people.)

I beseech you, honoured Sirs, do not think it enough to appeare upon the Bench at Assizes, and general Sessions but appoint frequent, and stand­ing [Page 29] Privy Sessions, to rectifie publique disorders in the Countrey upon the place, to put downe Ale-houses, the Devils Ʋniversities, where men pro­ceed Graduates in all manner of wickednesse; to suppresse Drunkennesse, Swearing, Sabbath-brea­king: and when inferiour Officers present such offenders before you, doe not tell them by your sleight entertainment of them, that you are of Gallio's minde, and care for none of those things.

I have heard some Officers complaine of late, that they are discouraged in that part of their office: they are zealous in taking hold of such offenders, and when they come to the Justice he releaseth them. He that (having your pow­er) does not cut off these offenders horns wears them, yea, and will push with them also in time. I never knew any Magistrate indulging any sin, but either he was guilty of it himselfe, or more then ordinarily inclined to it, had he sutable op­portunity.

And you Grand Inquest-men, I am somewhat ignorant of your particular Function, but I con­ceive one main part of your businesse is, to make presentment of those grievances, wherein the Countrey whom you represent, needs redresse. And I hope you will not forget two things, which I thinke to be of great concernment, the one is, want of Church-Government, without which, Civill Government cannot be long pre­served in a Christian Common-wealth. Church­levelling, and State-levelling, are twins; onely (like Jacob and Esau) the one rough and hairy, and not so apt to be dandled and made much of by the Magistrate, who usually is tender in such [Page 30] things as concern publique peace; but the other a more sweet babe, which under the notion of tendernesse of Conscience, and Christian Liberty, hath been the fondling of former Governours, untill it had almost proved a Jacob, a Supplanter indeed, by exchanging the voice of Jacob, for the hands of Esau.

The other is, Liberty of Prophecying, through the indulgence of former Powers, grown to such an height, that every whipping-boy, when he he hath gotten an Heretical notion or two by the end, hath impudence enough to intrude into any Pulpit to vent it; or else to draw aside poor silly souls into corners, and infect them there with­out controll. And some of them though they u­surpe the place of the Cleargy, yet if they should fall into your hands, would not be capable of the priviledge of the Clergy, and hang for not being able to read.

Friends, for Gods sake, for the Gospels sake, for your poor souls sake, for your near relations sake, some of whom are in perpetuall danger of being poisoned, till your superiours, as the voice of all that love the welfare of Jerusalem in the County, that nothing is so intolerable, as a boundlesse Toleration.

You of both Juries, take heed to your Oaths and Consciences, and remember that he that con­demneth Prov. 17. 15. the righteous, and he that acquitteth the wicked, are both an abomination to the Lord. If any silly Cattel come before you, doe not gratifie a malicious prosecutor by saying their eares are horns; but where you finde horns indeed, and those lifted up, and such as have used to push in time [Page 31] past, you know the Law of God as well as man, allowes you to return such guilty.

I had almost forgotten you, Gentlemen of the Gown, and 'tis a wonder I should, when I spoke of Levelling. I honour your profession, and there­fore I will presume to adventure a little good counsell to your acceptance, without any other fee, then the testimony of a good Conscience, in the discharge of my duty. You know that Law is the Sanctuary of a free subject; for Gods sake, do not you be guilty of turning it into an In­quisition-house, where poor mens cases are so long stretched out upon the rack of needlesse delayes, till both their purse-strings, and heert-strings crack. Surely, there is an evill report abroad concerning some of you, that you betray the priviledges of this Sanctuary; which makes many an honest man rather run all hazards, then flye thither for refuge. 'Its said, some of you are like indented Pictures, which if you look on them severall wayes, present you with severall faces in one Table; such as can take on both hands, of one to speak, and of another to hold their peace, or (as bad) to say nothing to the purpose. As Juries should not by verdict, so neither should Lawyers by pleading, turn eares into horns, and horns into eares, represent a man or cause other­wise then they are.

I know not to whom to recommend the care of the Prison, but to you all. I know it is the Sheriffes Prison, but I know not how farre his power extends in the things that I am to move in order to its reformation. At most, Sheriffs are [Page 32] annuall, and can take order but for their yeare; but you, my Lord, and the Bench, may reform for perpetuity.

For my part, I looke upon Goals, as they are usually furnished with Keepers, as Houses of In­fection, and loosenesse, rather then houses (as they should be) of correction and restraint. I assure you, it hath sadded my soule to heare, when I have come in and out to see prisoners, the poore Fe­lons in the Dungeon raunting and roaring, as if they were resolved to walk by the Epicures prin­ciples, Let us eat and drink, for to morrow we shall 1 Cor. 15 32. die. And I feare scarce any one comes within those walls, but he is made ten times more the child of the Devill then he was before. O that you, my Lord, and the Bench, would take some course that those poore creatures that have not long to live, may be made fit to die, that they might be Cate­chized and Preached to. I heare there are places where the Prisons have a Preacher appointed and allowed upon the Sheriffes accounts. For God sake, my Lord, and Gentlemen, let something be done herein, that those you condemn to the Gal­lows, may not be sent to the Devil too.

Lastly, you of the Countrey, that have businesse with the Court, look to it, take heed of malice, perjury, and revenge. You that go to Law with one another, if for trifles, let fall your suits; the charges you put any one to in a vexatious suit, is so much money pickt out of his purse, and it may be so much necessary sustenance pluckt out of his poore wives and childrens bellies; if for matters of moment, and your cause be just, yet [Page 33] use mercy, charity, and moderation.

Lastly, let us all beseech the Lord, who is the Judge of Judges, as well as King of Kings, and Lord of Lords, that he will be with ours in the Judgement, that so (to close my Sermon, with the close of my Psalm) all the horns of the wicked may be out off, but the horns of the righteous may be ex­alted.